宗鏡錄 40.13.5

40.13.5

若唯行如量之宗。 文殊正智不能究竟。 具此二門。 方明宗鏡。 所以善財一生。 能辦多劫之行。 古釋云。 善財既因毘目仙人善友力。 瞬息之間。 或有佛所。 見經不可說不可說佛剎微塵數劫。 修行不倦。 何得一生不經多劫。 仙人之力。 長短自在。 故如世王質。 遇仙之碁。 令斧柯爛。 三歲尚謂食頃。 既能以長為短。 亦能以短為長。 如周穆隨於幻人。 雖經多年。 實唯瞬息。 故不應以長短之時。 廣狹之處。 定其旨也。 故知隨心轉變。 不定。 長短。 心長則長。 心短即短。 延促是心。 非于時分。 一切萬法。 皆是心成。 離心計度。 皆失宗旨。

If one only practices the source of according with quantity, Mañjuśrī's correct wisdom cannot be consummate. Only by possessing these two gates is the Mirror of the Source clarified. Therefore Sudhana in a single lifetime was able to accomplish the practice of many kalpas. An ancient commentary states: "Since Sudhana, by the power of his good friend the Ṛṣi Bhīmottara, in the space of an instant saw in some buddhas' lands the passing of unspeakably unspeakable dust-motes of buddha-realms in kalpas, practicing without weariness, how could a single lifetime not pass through many kalpas? The power of a ṛṣi is sovereign over long and short. Thus it is like Wang Zhi of the secular world encountering the immortals' chess game, which caused his axe handle to rot; after three years he still thought it was only the time of a meal. Since long can be made short, short can also be made long. Like King Mu of Zhou following the illusionist: although many years passed, it was actually only an instant. Therefore one should not determine the principle based on long or short time, or wide or narrow space." Therefore we know that transforming in accordance with the mind, the long and short are not fixed. When the mind is long, it is long; when the mind is short, it is short. Length and brevity are mind, not the divisions of time. All the myriad dharmas are accomplished by the mind; calculating apart from the mind, one loses the ancestral source.